prayer of thy people Thus they complain because even after their prayers things were worse with them then they were before Vers 5. Thou feedest them with the bread of tears c. See the Note Psal 42.4 Vers 6. Thou makest us a strife unto our neighbours That is They are continually striving with us and fighting against us according to that of the Prophet Jer. 15.10 woe is me my mother that thou hast born me a man of strife and a man of contention to the whole earth or Being all our enemies they even strive amongst themselves who should first invade us prevail against us and make a prey of us Vers 8. Thou hast brought a vine out of Egypt c. The Psalmist in these words may seem to allude to the precious account which men make of vines that are brought out of forraign countries Vers 9. Thou preparedst room before it c. To wit by casting out the heathen thence as he had said in the foregoing verse even as men digge up and cast out stones and roots and briers and thorns and whatsoever may hinder the prosperous growing of their vines and didst cause it to take deep root to wit in that thou didst firmly settle thy people in that land for many years that so they might flourish the more Vers 10. The hills were covered with the shadow of it c. That is The whole land was subdued and inhabited by them not so much as the very hills but were full of people And besides hereby also may be implyed how exceeding glorious this people should be for riches power and extent of their dominions that other kingdomes which are usually compared to hills in the Scripture should be subdued by them and that the glory of other kingdomes should be obscured by their glory And the like may be said of the following clause and the boughs thereof were like the goodly cedars Yet this some understand of those great and glorious men that should grow up in this nation such as David and Solomon c. Vers 11. She sent out her boughs unto the sea and her branches unto the river See the Note Psal 72.8 Vers 12. Why hast thou then broken down her hedges To wit by withdrawing thy protection Vers 13. The boar out of the wood doth wast it and the wild beast of the field doth devour it That is the savage and unclean heathens both princes and people to wit the Assyrians or Babylonians Vers 14. Look down from heaven c. As if they should have said Though we enjoy not the Ark the outward sign of thy presence amongst us yet from heaven we know thou wilt hear our prayers and there is help to be had though there be none upon earth see also the Note Psal 76.8 and behold and visit this vine that is send help to thy people Vers 15. And the vineyard which thy right hand hath planted c. Herein there seems to be an allusion to the precious account men are wont to make of those vines or trees which they have planted with their own hands and the branch which thou madest strong for thy self that is the people whom thou didst establish that they might be thine own peculiar people and for thine own honour and glory And in this expression there seems also to be an allusion to the custome of strengthening young vines by driving stakes into the earth whereon they might grow up Vers 16. It is burnt with fire and cut down c. To wit the vineyard or the branch mentioned in the foregoing verse and the meaning is that the Israelites were destroyed with fire and sword Vers 17. Let thy hand be upon the man of thy right hand and upon the son of man whom thou madest strong for thy self That is By thy power protect that people that hath been formerly dear to thee and carefully protected by thee see the Note Gen. 35.18 For those words the man and the son of man must be understood I conceive collectively as comprehending the whole body of the people of Israel Yet there are some that conceive and that upon very probable grounds that this prayer is particularly made for the king and people of Judah whom God had hitherto defended and maintained and that were at present the only remainders of Israels desolations see also the Note before vers 15. Vers 18. So will not we goe back from thee c. That is We will not any more as we have done revolt from thy truth worship and service but will trust in thee and yield obedience to thee in all things quicken us that is chear us up by delivering us see also the Note Psal 71.20 and we will call upon thy name that is we will praise thee and worship thee continually PSALM LXXXI Vers 3. BLow up the Trumpet in the New-moon c. That is the New-moon of every moneth for which see the Notes Numb 10.10 and 28.11 in the time appointed on our solemn feast-day that is upon every one of our solemn feast-daies for the service whereof it seems this Psalm was composed or both clauses may be meant of one and the same time to wit the new-moon of the seventh moneth which was indeed a solemn feast-day and called the feast of trumpets for which see the Note Lev. 23.24 Vers 5. This he ordained in Ioseph c. That is in Israel see the Note Psal 77.15 for a testimony that is for a law see the Note Psal 19.73 or for a memoriall of the mercy in the following words mentioned when he went out through the land of Egypt to wit when he led his people thence with an out-stretched arme or as it is in the margin of our Bibles when he went out against the land of Egypt that is when he went forth as a captain before his angels that were to execute his judgements upon the Egyptians As for the following clause where I heard a language that I understood not it is spoken I conceive by the Psalmist in the name of the people of Israel And though some understand it thus that when God had carried them out of Egypt they did hear a language which they had never been acquainted with to wit the voice of God speaking from mount Sinai yet I doubt not but the meaning is this that in Egypt they heard a language which they understood not and that this is added by way of aggravating the misery of their bondage there from which God delivered them and that because for the same reason we see this very particular alledged elsewhere as Psal 114.1 when Israel went out of Egypt the house of Iacob from a people of strange language see also the Notes Deut. 28.49 Vers 6. I removed his shoulder from the burden his hands were delivered from the pots That is from making pots or from filling and carrying pots laden with water straw clay bricks mortar c. all which may be comprehended in that generall expression Exod. 1.14 And
it is hard to say Some conceive that it is meant of the harmfulnesse of such a tree that the spreading roots thereof are at length wrapped about the foundation of the owners house to the evident weakning and endangering thereof and so the owner is thereupon forced to cut it down and to grub it up by the very roots as it followeth in the next verse and that thereby is noted that the wicked man who is resembled to this tree thrives and will thrive if by any means he can though he undermines and ruins another mans house to fasten and establish himself Others think that the spreading of the roots of this tree amongst the stones is only mentioned as the occasion of its withering to wit that however at first it flourished exceedingly yet when at length the roots come to be bound up and streightened in stony places then it withers and dies away and so is hewed down so making this tree in this regard to resemble the estate of hypocrites who though they live in great prosperity a while yet at last they meet with something or other that nips them as the root and marres all their glory But then 3. There are many that conceive and that I think upon best grounds that these words also as those before tend still to set forth the flourishing of this tree and the flourishing of the wicked principally intended therein to wit either that as such a tree grows and flourisheth yea even in places of greatest disadvantage in stony places though her roots be wrapped about heaps of stones yet that hinders not her growth and flourishing so is it with the wicked for a time they prosper maugre all opposition nothing can hinder their pomp and glory they thrive amongst stones or else that as trees whose roots are wrapped about stones will stand firm in the greatest storms when those that grow in loose sandy earth or tougher clay are easily thrown down with tempestuous winds so the wicked stand firm and strong for a time in their flourishing estate against all opposition Vers 18. If he destroy him from his place then it shall deny him saying I have not seen thee That is if the Sun of which he had spoken vers 16. parcheth and so killeth this tree or if the husbandman or owner of this tree shall once cut it up by the roots how goodly a show soever it made before there shall not be the least memoriall of it left whereby it might be known that it did once grow in that place and so shall it be with the wicked that flourish and prosper for a time when the Lord begins once to hew him down he shall so utterly destroy him and his that his very memory shall be quite extinguished for that is the meaning of the phrase here used that his place shall deny him saying I have not seen thee as is noted before chap 7.10 Vers 19. Behold this is the joy of his way and out of the earth shall others grow This is spoken Ironically 1. With relation to the flourishing tree of which he had spoken thus Behold this is the joy of his way c. that is this is the conclusion of this tree which seemed for a time to exalt it self and rejoyce in its flourishing condition down at last it is cut and grubbed up by the roots and then out of the earth others grow up in the room of it and 2. With reference to the wicked man whom he had compared to this flourishing tree Behold this is the joy of his way c. that is this is the issue of that rich and prosperous estate and condition wherein such wicked wretches do for a time so exceedingly rejoyce that at last the Lord doth utterly destroy them and then out of the earth shall others grow that is others shall arise up in his room not of his posterity but rather meer strangers to him that shall enjoy his lands riches and honours according to that which Iob afterwards acknowledgeth concerning such hypocrites chap. 27.16 17. Though he heap up silver as the dust and prepare rayment as the clay he may prepare it but the just shall put it on and the innocent shall divide the silver Vers 21. Till he fill thy mouth with laughing and thy lips with rejoycing In the foregoing verse Bildad began to lay down the conclusion of all that he had formerly spoken to wit that God will not cast away a perfect man neither will he help the evil doers which though it were delivered generally yet being spoken with an intention of applying it to Iob particularly he therefore adds these words till he fill thy mouth with laughing and thy lips with rejoycing as if he should have said this thou shalt find true in thine own particular if thou returnest to the Almighty and walkest sincerely before him as becomes a perfect and upright man God will not cast thee off though he have afflicted thee for a time but will so aboundantly blesse thee and destroy those that wrong thee that for exceeding joy of heart thou shalt continually break forth into laughter and rejoycing for then is the mouth said properly to be filled with laughter when a man hath more joy then his heart can hold when the joy of his heart causeth much laughter so much that he can hardly speak for laughing Vers 22. They that hate thee shall be cloathed with shame That is they shall be overwhelmed and covered with shame on every side in the sight of all men to wit when they shall see thee over whom they have formerly insulted setled again in a more happy and prosperous estate then formerly CHAP. IX Vers 2. I Know it is so of a truth but how should man be just with God Iob perceiving by Bildads speech that he also as Eliphaz had done before did quite misunderstand what he had spoken charging him as if he had accused God of dealing unjustly with him he now yields to all which Bildad had said for the justifying of God and advanceth the justice of God farther then either he or Eliphaz had done to wit by affirming not only that God is just in that he doth alwaies blesse the righteous and destroy the wicked but also that he cannot be charged with injustice even then when he afflicts the most righteous and innocent I know saith he it is so of a truth that is I know that God doth not pervert judgement nor doth the Almighty pervert justice which is that Bildad had objected chap. 8.3 I know it is most true that he doth alwaies prosper the pure and upright and that the wicked shall certainly be destroyed though they may flourish for a time but how should man be just with God that is how shall any man living be found so just in Gods sight that when God corrects him he may justly complain that he hath wrong done him No alas those that are best whatever they may be in their own eyes or in
Vers 14. Lo these are parts of his waies c. That is his works wherein he comes forth as it were and manifests himself unto men but how little a portion is heard of him but the thunder of his power who can understand Some understand this last clause thus It is very little or nothing to speak of that we can hear from man concerning these wonders of Gods works but if God should speak of them himself who could endure or understand him when he should thunder out these things in his mighty power and Majesty Others understand it properly of the thunder which is indeed very terrible to all the creatures here below to wit that none can understand whence it is or how it is done But the best Exposition of the words I conceive is this that by the thunder of his power is meant figuratively either the might and excellency and terrour of Gods power to wit that it is incomprehensible or else which is much to the same effect the declaration or sounding forth of Gods power by the voice of all his works of Creation according to that Psal 19.1 The heavens declare the glory of God c. which because of its glorious excellency and force and terrour is called the thunder of his power and because none can sufficiently understand so much of the mighty power of God as is taught us by the Creatures therefore it is said the thunder of his power who can understand And indeed in our ordinary speech we use to say a man thunders it when he speaks with mighty eloquence vehemence and power and chap. 39.25 the tumultuous noise of an army ready to the battel is called the thunder of the Captains And thus hath Iob shewn that he could say as much of the terrible might and Majesty of God as Bildad had said CHAP. XXVII Vers 1. MOreover Iob continued his parable What is meant by a parable see in the Note Numb 23.7 It was now Zophars turn to reply upon Job the third time as Eliphaz and Bildad had done and it seems that Iob was silent a while expecting his reply but when he saw that neither he nor any of the other two offered to reply again upon him which was either because they had nothing farther to object against Jobs defence or because they saw him so stiff that they judged it in vain to talk any farther to him then Job began again to plead his cause much after the same manner as before addressing his speech to them all joyntly together and that with some more courage then formerly and as one that did in a manner triumph over them as is expressed in the five following chapters Vers 2. As God liveth who hath taken away my judgement and the Almighty who hath vexed my soul c. To assure his friends that he would speak nothing but the truth that so they might the more regard what he said and that by this solemn calling God to witnesse of the truth of what he spake he might win them to credit what he should say concerning his integrity which by no other arguments he could hitherto bring them to believe Job here swears solemnly by the living God that as it follows in the two next verses as long as he breathed his lips should not speak wickednesse nor his tongue utter deceit As for that clause which he adds concerning Gods taking away his judgement and the Almighties vexing his soul As God liveth who hath taken away my judgement c. some hold that he adds that as in relation to their opinion As the Lord liveth who as you think hath taken away my judgement c. but then others say that by Gods taking away his judgement he meant either that God had not judged him according to his righteousnesse and integrity or that God had bereaved him as it were of his righteousnesse in that he had not cleared his innocency to the stopping of the mouths of those that falsely accused him but rather by the severity of his proceedings against him did seem to judge him to be a wicked wretch and an hypocrite as they had censur'd him to be as where Gods people are charged with saying Isa 40.27 My way is hid from the Lord and my judgement is passed over from my God because they thought that God did not regard them as his people in taking their part against their enemies or else as some conceive that the Lord had abridged him of his right in that he was not admitted to plead his cause before God as he had often desired he might do So that he doth not expresly accuse God of dealing unjustly with him but only complains that God had not dealt with him according to the ordinary way of his proceedings with men whereby his integrity was hidden and overclouded neither could he perceive what the cause should be why Gods hand was so heavy upon him And in the oath he takes here this he interposeth who hath taken away my judgement and hath vexed my soul either to imply how safely they might believe that he would doe what he now engaged himself seeing he durst appeal to that God as a witnesse who had hitherto dealt so severely with him or else to intimate that though God seemed to condemn him by the heavy pressures he had brought upon him yet that should not make him cast off his confidence in God or yield himself to be an hypocrite Vers 4. My lips shall not speak wickednesse nor my tongue utter deceit This Protestation of Jobs Expositours understand diversly For first some take it generally thus that he would speak nothing falsely or dissemblingly but would speak the truth from his heart Secondly others understand it as if he had said that no severity of Gods proceedings with him nor no unjust censures of theirs should make him utter a word whereby he might discover himself to be either a prophane wicked wretch or a dissembling hypocrite and 3ly which I like best others give this to be the meaning that he would not wickedly either for fear or flattery betray the truth or lie against his own conscience by yielding to those false accusations which they had passed upon him which he knew to be false Vers 5. God forbid that I should justifie you c. To wit by speaking or doing any wicked thing which may seem to justifie or make good those unjust censures of wickednesse or hypocrisie which you have passed upon me or rather by yielding to that which you have said that God for my wickednesse and hypocrisie hath brought these miseries upon me Vers 6. My righteousnesse I hold fast and will not let it goe c. That is I have hitherto constantly persevered in a way of righteousnesse and so I will still or rather I have hitherto resolutely maintained my integrity and still I will maintain it my heart shall not reproach me so long as I live that is my conscience shall not upbraid me for that which
Tabernacle and God may seem to have cast me off yet out of the strength of my affections to him and through faith in his mercy and the fatherly love he bears to me even in this afflicted condition notwithstanding all the discouragements that lye in my way my thoughts are still running after God neither do I cease constantly to desire and seek with all earnestnesse after his favour yea and after his favourable presence in his Sanctuary And then for the following words thy right hand upholdeth me either they are added 1. as the motive that encouraged him to follow so hard after God namely that God had still preserved him and supported him in all his troubles or else 2. as the effect of his so pressing after God to wit that because he did thus trust in God therefore God did uphold him or 3. as the means whereby he was enabled in so sad a condition to persevere still in seeking after God namely because God by his spirit did support him Vers 9. But those that seek my soul to destroy it shall goe into the lower parts of the earth That is They shall be laid in the grave or thrown into hell or hide themselves in caves and dens Vers 11. But the king shall rejoyce in God c. This he speaks of himself in the third person believing assuredly that God would yet in time make good his promise to him concerning the kingdome every one that sweareth by him that is by God shall glory that is all that truly worship God that truly fear and serve God shall triumph when God shall destroy mine enemies and exalt me to the throne as knowing that hereby the good of the people in generall shall be promoted and that in my kingdome the kingdome of the promised Messiah shall begin to shoot forth Because swearing by God is appointed as a part of divine worship Deut. 6.13 therefore usually in the Scripture it is figuratively put for the whole worship of God as Isa 45.23 unto me every knee shall bow every tongue shall swear and Isa 65.16 he that sweareth in the earth shall swear by the God of truth Yet withall this may particularly imply such as did sincerely appeal to God as the witnesse of their innocency and therefore unto these are opposed in the following clause those that speak lies but the mouth of them that speak lies shall be stopped to wit either by being cut off and destroyed or by being so confounded with shame that they shall not dare to utter any such lies any more PSALM LXIV Vers 1. PReserve my life from the fear of the enemy That is Preserve me from being afraid of the enemy or from the evil which I fear the enemy should doe me Vers 3. Who whet their tongue like a sword and bend their bows c. See the Note Psal 57.4 Vers 4. That they may shoot in secret at the perfect c. That is at me who am perfectly clear of the least evil intended ever against them See the Notes Psal 11.2 and 26.1 Vers 5. They commune of laying snares privily they say who shall see them That is the snares they have laid or themselves that laid the snares see the Note Psal 59.7 Vers 6. They search out iniquities c. That is They seek to lay divers iniquities to my charge or they devise and plot how they may unjustly oppresse ruine me and accordingly the following words they accomplish a diligent search do set forth their diligence in plotting mischief against him and perhaps also in trying all wayes to effect and accomplish what they had so contrived Only indeed this last clause may be translated otherwise we are consumed by that which they have throughly searched and then the drift of the words is to imply the exceeding danger the righteous servants of God were in by reason of these crafty plots of their enemies namely that in the judgement of their enemies the righteous could never escape their snares and were no better then dead men already and that in true judgement if they were left unto themselves it could be no better with them And therefore he adds both the inward thought of every one of them and the heart is deep that is they are full of deep dissembling craft and subtilty so that hereby they are charged 1. that they did not carry on their designs with open fury and violence but whilst they were silent and dissembled outwardly they maliciously contrived mischief against him in their hearts and 2. that being men of a deep reach they found out many unexpected waies of deceit and mischief Vers 8. So they shall make their own tongue to fall upon themselves c. This is thus expressed to signify 1. that when Gods wrath was fallen upon them they should accuse and condemn themselves 2. that the evil intended against David by their bitter words should fall upon themselves 3. that their slanders and bitter words should be the means of their own ruine 4. that at least this should bring down Gods vengeance upon them However he implyes that thus they should be slain with their own sword and that the arrows they shot against David should recoil back and wound themselves see before vers 3. Vers 10. The righteous shall be glad c. See the Note Psal 58.10 PSALM LXV The Title A Psalm and Song of David See the Note on the Title of the 30. Psalm Because of severall passages in this Psalm vers 3 9 10 11 c. many Expositours conceive that it was composed when after the three years famine in Davids time God was pleased by sending a seasonable rain to give them hopes of a plentifull harvest 2 Sam. 21. Vers 1. Praise waiteth for thee O God in Sion c. It is in the originall Praise is silent to thee O God in Sion and many observable particulars this implyes as 1. that God is good unto his Church in a speciall manner above others and gives them daily new occasions of praising him 2. that his Church are the only people that do truly know God and so the only people that know how to praise him 3. that God did only accept of the worship which they performed and the praise which they offered Sion being the only place where God would be worshipped 4. that whereas others though they live upon Gods blessings yet mind not the Donour Gods people are still carefull and ready for every mercy to return praise and 5. that even in the worst times the people of God will with patient silence wait upon him in assurance that he would give them occasion to praise his name Vers 2. O thou that hearest prayer unto thee shall all flesh come Here David begins to reckon up the benefits for which God was most worthy to be praised in Sion and accordingly in the first place he pitcheth upon this that he was most ready to hear the prayers of his people insomuch that all flesh that
wondrous things To wit by his own power this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity notwithstanding many of them did so often provoke God to have utterly destroyed them but especially with reference to Gods wonderfull works in the Churches redemption by Christ her miraculous preservation maugre the rage of Satan against her and the many other benefits we enjoy by his kingly office Vers 19. Let the whole earth be filled with his glory c. This seems also to be spoken with respect to the times of the Gospel Amen amen see the Note Ps 41.13 Vers 20. The prayers of David the son of Iesse are ended For the adding of those words the son of Iesse see the Notes 2 Sam. 23.1 It is evident that the 86 the 110 divers of the following Psalms besides were composed by David and therefore it well may be questioned why it is said that here the prayers of David are ended But to this divers answers are given by Expositours as 1. that this was the last Psalm that David composed and haply placed last in the order of the Psalms that since the order of the Psalms was transposed or 2. that this was the last of the Psalms which David joyned together in a book that the following Psalms wherein there are some also that David himself did afterwards compose were collected by some other holy man of God joyned to that book of Psalms which David had formerly made or 3. that this is added here because hither to we have had Davids Psalms but now those that next follow were composed by Asaph and others And indeed if it were clear that the following Psalms were not composed by David it might well be said in this regard that here the prayers of David are ended though some Psalms of Davids making be afterwards inserted as it is said The words of Iob are ended because his reasoning with his friends doth there end though some words that Job spake are afterwards inserted in that book as ch 40.3 4 5 ch 42.1 2 c. PSALM LXXIII Vers 1. TRuly or yet God is good to Israel even to such as are of a clean heart That is that are upright-hearted amongst the people of God Yet some would have the meaning of these words to be this that they whose hearts are clear from passion do know God to be good though others being under temptation and disturbed with passion cannot often be so perswaded With the like abrupt expression the 62. Psalm begins concerning which see the Note there Vers 2. But as for me c. As if he had said Though this be so and I knew it well enough as having had frequent experience of Gods manifold goodness both to my self other his faithfull servants and though I have alwaies endeavoured in all things to approve my self to God yet my feet were almost gone that is I was almost transported beyond the bounds of piety even to the accusing of God in words at least in thought of injustice and unfaithfulnesse or I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righteous and from believing the truth of Gods promises yea almost from the uprightnesse of my waies yielding to doe as those wicked men did whom the Lord thus prospered And observable it is that all sinfull slips were so grievous to David that he laments here even that his steps had wel-nigh slipped Vers 4. For there are no bands in their death c. This may be understood either 1. of the sodainnesse of their death to wit that they drop as it were on a sodain into the grave without any foregoing sicknesse or pain which then is more fully set forth in the following clause but their strength is firm not wasted by any foregoing sicknesse see the Note Job 21.13 or 2. of the gentlenesse and easinesse of their death that they do not die a hard and bitter death either by reason of inward gripes and pinches of conscience and terrours of mind or of bodily pangs and strugglings with death their souls being bound within them as with bands which death hath much adoe to untie or break so that they cannot depart or at least are long held back as with bands from dying but how this can agree with that following clause but their strength is firm I cannot well see or 3. of their dying a naturall death to wit that they are never brought to die as malefactours being bound with bands cords or chains and that because the laws can take no hold of them whatever wickednesse they commit by reason of their riches and greatnesse they are sure to escape or 4. of their dying in a good old age namely that they are not violently dragged to an untimely death by any sicknesse or dismall casualty but having sweetly passed over the whole natural course of their lives they quietly give up the ghost And their strength is firm that is proportionably to their years all their life long they are strong and healthfull till at last being spent by mere old age their life is expired and they goe down into the grave Vers 6. Therefore pride compasseth them about as a chain c. That is Because of this their prosperous condition they carry themselves proudly in every regard in their countenance speech gesture c. as some men will do when they have gotten a chain of gold they grow highly conceited of themselves being ready still to boast of and advance themselves and to despise others or they please themselves and glory in their pride as esteeming it an ornament to them violence covereth them as a garment as if he should have said And by reason of this their pride they become bold cruell and violent oppressors of others for this expression of violence covering them as a garment is to imply that they do not only conceive it in their minds but also expresse it outwardly in their deeds yea and glory in it as men do in some gorgeous attire seeking to outstrip one another herein as they seek to outstrip one another in bravery and perhaps wearing the trophies of their oppressions in a way of boasting And to this some adde also that oppression is as constantly their practice as it is for men every day to put on their garments and that hereby they seek to defend themselves as men shelter themselves from the cold by their raiment But however the main drift in alledging this is to set forth how strange it might seem that when men did thus abuse the bounty and goodnesse of God he should notwithstanding suffer and prosper them still Vers 7. Their eyes stand out with fatnesse c. Because the fatnesse of the face makes the eyes to be hidden rather then to stand out some would have this clause rendered thus Their eyes goe out with fatnesse meaning that they had scarce any
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
by some judgement of God and that unto eternity or else he shall be utterly ruined undone to wit by some other severe sentence pronounced against him whereby his mouth shall be judicially stopped that he shall never bear witnesse more or at least he shall be so discredited that no man will hear or regard his testimony and all this shall be because his own tongue will discover him by reason that such an one scarce ever speaks constantly the same thing but will be ever and anon contradicting himself but the man that heareth that is that speaketh nothing but that whereof he hath been an ear-witnesse or an eye-witnesse nothing but what he knoweth to be certainly truth speaketh constantly that is he is alwaies in the same tale and affirmeth still constantly the same thing and that with confidence boldnesse and therefore he shall not by death or by any judiciall sentence or by his own shame be taken off from bearing witnesse yea men will be desirous to hear his testimony in any cause whatsoever I know this Proverb is otherwise expounded by some as 1. thus A false witnesse shall perish but the man that heareth that is that hearkeneth to the law of God which doth expresly forbid all bearing of false witnesse against our neighbour speaketh constantly to wit because he shall not perish or be cut off or 2. thus He that heareth others chusing rather to hear then to speak rashly and falsly shall likewise be heard by others he shall alwaies in time and place have opportunity enough to speak and men shall readily hearken to him But the first exposition is clearly the best Vers 29. A wicked man hardeneth his face c. Some understand this Proverb particularly with reference to the foregoing verse of the impudency of wicked men and the advisednesse and warinesse of the upright in bearing witnesse in any cause But it is better to understand it generally A wicked man hardeneth his face that is he will impudently without any blushing yea though it be against the checks of his own conscience set his countenance to out-face any man either in denying and opposing clear truths or in excusing or defending manifest evils and let him be admonished or reproved he will with a brazen face maintain his waies not yielding to but rather insulting over those that oppose him and without the least remorse on he will goe like a traveller that sets his face against wind weather being resolved upon his journey whatever he endures in it But as for the upright he directeth or considereth his way that is he is watchfull over his waies that he may not goe awry and when he hath done amisse being reproved he will acknowledge his fault repent and amend what is amisse The opposition betwixt the two branches of this Proverb may be conceived thus The wicked man is impudent and therefore carelesse how he walks but the upright is sober and modest and therefore carefull rightly to order all his waies CHAP. XXII Vers 1. A Good name is rather to be chosen then great riches c. That is a good repute and report amongst men gotten by well-doing and loving favour rather then silver and gold that is the love and respect of those amongst whom a man lives especially of those that are for wisdome and piety and dignity eminent above others when it is procured by that which is truly amiable and commendable in him Now both these are preferred before great riches 1. Because both these spring from vertue and piety and so are the peculiar blessings of the faithfull whereas the worst of men do many times most abound in wealth 2. Because by these much good may be obtained which by riches cannot be gotten Riches do often bring men into great danger when men of good report and well-beloved shall either be free from the malice and envy and violence of men or at least they shall find many that will be ready to aid and secure them Again such men usually enjoy much quiet and peace and are free from those vexations and troubles and suits at law wherewith rich men are continually perplexed yea and riches and advancement in the world are many times procured by a mans good report and the favour that he enjoyeth amongst men whereas on the other side no riches can buy off infamy nor redeem a mans reputation when it is once lost 3. Because riches are fading transitory blessings whereas a good name continueth and makes a man live as it were after he is dead and is a great honour to his children after him And 4. because a good name and good esteem amongst men do render a mans speeches and actions the more acceptable unto men they enable him to doe much the more good in the places where he lives are an encouragement to others in well-doing which riches are not Vers 2. The rich poor meet together c. That is say some when the rich declining in their estate the poor by degrees growing in wealth come at length to be of equall estates Or thus Though in regard of their outward condition there is a vast difference between the rich the poor the rich being honoured as if they were more then men the poor despised abused as if they were beasts and not men yet in many things they meet together are every way alike they are both of the same nature made after Gods image they have the same Lord Creatour in their birth death are both alike c. And indeed the words will bear both these expositions But yet the more obvious ordinary exposition I take to be the best to wit that the rich poor because there are both of the one the other in all places according to that Mat. 26.11 ye have the poor alwaies with you do often occasionally meet together converse one with another yea they do usually seek out one another as having mutually need one of another the Lord is the maker of them all that is they are all his creatures it is God that makes the one rich and the other poor and that in great wisdome because without this difference in mens outward condition humane societies could not subsist see the Note chap. 14.31 And this is added to imply that as the poor ought not to envy or maligne the rich so neither should the rich grow proud despise or oppresse the poor Vers 3. A prudent man foreseeth the evil c. To wit the mischief that is like to befall him in any way he is going or action he is undertaking or the evil which his enemies have plotted to bring upon him as indeed wicked men are usually seeking the ruine of the righteous or rather the judgements of God approaching whether private or publick which he discovers before-hand by observing the wickednesse committed meditating on the judgements threatned or by taking notice of some present signs discoveries of Gods